Hamzah Wald Maqbul – 12 Ramadan 1441 Late Night Majlis Scholars Of This World And The Next Addison 05042020
AI: Summary ©
The speaker discusses various parables and their characteristics, including the use of the messenger's call to inform actions and desire to be in the king's land, the group of those who refuse to meet the king's wishes and refuse to receive guidance, and the importance of the prophet's teachings and intentions in shaping people to be more effective in protecting their religion. The discussion delves into the importance of belief and protecting one's Islam, with a focus on the need to be mindful of one's actions and not to give back to anyone. The speaker also emphasizes the importance of creating a path for enlightenment and making it easy for everyone to serve others.
AI: Summary ©
Small booklet, heirs of the prophets,
Imam Zaid's able translation of Ibn Raja Bal
Hanbali,
His
his
commentary on the hadith of Abu Darda
on
the virtues of pursuing knowledge.
The chapter 9,
a parable.
We now present a parable regarding the states
of humanity in responding to the prophet sallallahu
alaihi wasalam's
call. Their states are many. 1 who is
a sincere believer,
one who is moderate, and the 3rd person
who oppresses his soul.
In showing how each group responds, this parable
reveals the virtue of righteous scholars over all
other
people. A prophet is like a messenger who
comes from a land belonging to a most
magnificent king.
He delivers the king's message to the rest
of the lands.
His fidelity to the message is manifest.
The content of the message is as follows.
There is no goodness as perfect as the
king's goodness, no justice as complete as his
justice, no authority as firm as his authority.
It is the king's desire that all of
his subjects
come to reside in his land. Whoever comes
to him with a good record, he will
reward him with the best of rewards.
Whoever comes to him with an evil record,
he will severely punish him.
He will inform his subjects of all that
they have done, good or bad.
The messenger thus travels to far reaches,
to the far reaches of the kingdom, admonishing
the inhabitants of those lands to prepare for
the journey.
He warns them of the imminent destruction of
every parcel of land except for the kings.
He dispatches assistance to prod the wretched laggards
who delay in their present, in their preparation.
He continuously
describes the fine attributes of this king, his
beauty, his perfection, his majesty, his generosity.
People are divided into many groups based on
their response to this messenger.
Among them is one who believes him forthright.
His only concern is seeking out what this
what this king loves from his subjects to
ensure that when he sets off toward the
king, he has an abundance of those things.
He occupies himself with purification and calling others,
as best as he could to prepare for
the journey.
He similarly
asks about what the king loathes and then
avoids it and enjoins others to shun it
as well.
His greatest concern about the attributes,
his greatest concern is about asking about the
attributes of the king,
his greatness and his generosity, all of which
increases his love for the king, his exaltation
of him, and his deep yearning to meet
him. He eventually travels to the king, bringing
as gifts the most precious precious and beloved
things imaginable.
His journey to the kingdom occurs,
as part of a grand procession.
He knows from the messenger's instructions that the
most direct route to the king and the
best of provisions for the journey, and what
those are.
Such is a description of the righteous scholars
who are well guided and who guide others
to the path of Allah.
They come to the king as an absentee
returning to his people.
They await him with eager anticipation and the
most earnest of longing.
Another group is composed of those obsessed by
their own preparation.
They do not concern themselves with others. This
is the description of the ordinary devout worshipers.
They know, what is beneficial
and act on the basis of that knowledge.
Yet another group is made up of those
who behave as if they are included amongst
the sincere people, as if their intention is
to prepare for the journey. But in reality,
though their intention is to occupy their condemned
homeland, this group represents the scholars and worshipers
who show off their deeds hoping to gain
some temporal benefit.
They are the in the worst of states.
When they ultimately appear before the king, it
will be said to them, seek your reward,
seek the reward of your actions from the
very ones that you performed them for.
You will have nothing here with us. Will
Yahweh, bin Allah, protect us from being amongst
that rich group?
Another group consists of those who understand the
messengers dictates,
but are overcome with laziness and do not
prepare themselves for the journey,
dislikes. These are the scholars who fail to
act on their knowledge. They are on the
precipice of destruction, though they benefit others with
their knowledge and their description of the path.
Their students undertake the journey and are saved,
leaving their teachers behind to be destroyed.
There is yet another group that believes the
messenger's call but fails to receive direction from
him.
These people fail to learn the details of
the king's life and dislikes.
They undertake the journey guideless
and thus hurl themselves into roads rife with
difficulties,
horrors,
wastelands, and diseases.
Most of them either perish or stray from
the path, never reaching the king. They are
the ignorant believers acting without knowledge.
They are the ignorant believers acting without
knowledge. This is unfortunately the group that seems
to describe,
the majority of our of our flock in
this day and age, so it bears repetition.
And Allah protect us
from being amongst them and, forgive us for
having tarried amongst them for too long and,
protect us from ever returning to them.
There is yet another group that believes the
messenger's call, but fails to receive direction from
him.
These people fail to learn the details of
the king's likes and dislikes.
They undertake the journey guideless and thus hurl
themselves into roads rife with difficulties, horrors, wastelands,
and disease.
Most of them either perish or stray from
the path, never reaching the king. They are
the ignorant believers acting without knowledge.
And then, Ibn Rajiv continues, yet another group
is made up of those who completely ignore
the messenger. They continue with their everyday routine
as if their homeland is not on the
verge of annihilation.
Some of them belied the messenger. Others confirm
him with, their speech,
while ignoring his teachings.
They are the generality of humanity, the masses
who reject divine guidance and reject worship. Their
ranks include the disbelievers, hypocrites, and rebellious fools
who oppress and wrong their own souls. They
feel that the caller has forced forced them
upon the path, expelled them from their homeland,
and unjustly summoned them before the king.
They come before him as rebellious slaves,
come before an angry master. If you consider
these divisions, you will not find any group
more honored or closer to the king than
the righteous scholars. They're the best of humanity
after the messengers. May the peace and blessings
of Allah ta'ala be upon them
all. Chapter 10.
Heirs of the prophets.
As for the prophet sallallahu alaihi wa sallam
saying, the scholars are heirs of the prophets.
This means that they inherit the knowledge,
that the prophets taught. They succeed the prophets
in their communities in the sense of calling
people to Allah in his obedience,
prohibiting rebellion against Allah, and defending his religion.
Al Hasan al Basri attributes the following
saying to the prophet, sallallahu alaihi wa sallam,
may the mercy of Allah be upon my
successors.
The companions asked, oh Messenger of Allah, who
are your successors?
He said, those who revive,
and teach my sunnah after my passing.
A similar hadith has been related by Ali
from the prophet sallallahu alaihi wasallam.
The ulama
occupied the position of the prophets in a
noble station between Allah and humanity.
This is, as Ibn al Munqadr has said,
truly the scholars are between Allah and humanity,
therefore be careful how you approach them.
Sufyan bin Aayana said, Rahimahullah,
the greatest, people in rank are those who
stand between Allah and humanity, the prophets and
scholars.
Sahil bin 'Abdullah,
said to study Rahimu'Allah,
Whoever wants to look at the gatherings of
the prophets, let him look at the gatherings
of the ulema.
Someone asks, what do you say about a
man who takes an oath against his wife
to divorce her based on some condition?
The unlearned replies, his wife is divorced. Someone
else comes forward with the same question.
A discerning man responds, he should break this
type of of oath. This sort of question
should only be directed to a prophet or
a scholar.
Meaning what?
You know, the people who don't have ilm,
they will do things the
hard
way,
unnecessarily,
because of their lack of knowledge, believing it
to be piety even though the piety is,
is is is in something else that they're
ignorant of, and that piety is greater,
than than the one they think to be
piety. And in this case, the the oath
that,
you know, that that that's been given in
in the example. There's literally a hadith of
the
prophet that a person who,
takes a health or an oath on
on on some matter and then afterward
finds,
that there is some other
course of action
that is
more,
conducive to conveying the fear of Allah through
action. And
the prophet says, let him break his oath
and and give expiation for it,
give a kafarah for it, and then, let
them do what the, what what what is
more,
harmonious with the fear of Allah Ta'ala, which
is which is what is more pious.
You know, this is the interesting thing is
that that's goes against the sensibility of Jahiliyyah.
But then again, ilm is, is the is
the opposite of jahl, you know. Knowledge is
the opposite the opposite of ignorance.
Seydn Ali R'lakhi says in his his famous
and very beautiful Nazem,
He says,
That in,
in favor of every man is the thing
that he does well with perfection,
because there are signs,
that you can see,
about the worth of a man in the
work that they do. And,
what will be counted against every man is
the thing that he's ignorant of, and the
people of ignorance, were always the enemies of
the people of knowledge.
Noble dreams tell the exalted station of the
scholars.
A pious woman during the time of Al
Hasan al Basri dreamed that she was seeking
a religious verdict, a fatwa, concerning
extra menstrual bleeding, Istihava.
It was said to her, you search for
a verdict while Hassan al Basri is in
your midst holding the seal of Jibril, alayhis
salam. This indicates that al Hassan inherited wisdom
vouchsafed by the angel Gabriel. This is known
as the seal of Jibril, alayhis salam.
Someone saw the prophet, salallahu alayhi wasalam, in
a dream and said to him, oh Messenger
of Allah, we are at odds between Imam
Malik and Leith. Which is more knowledgeable? The
prophet sallallahu alaihi wasallam said,
Malik is the heir of my knowledge.
Another person dreamed that and by the way,
Ibn Rajab, like the name Hanbali, indicates he's
not a Malachi.
So if I said that you'd, you know,
you'd say it's Malachi propaganda, but it's not.
Another person dreamed that the prophet sallallahu alaihi
wasallam was sitting in the masjid in the
midst of an assembly while Imam Malik was
standing before him. The prophet sallallahu alaihi wasallam
was a container. In front of the prophet
sallallahu alaihi wasallam was a container of musk.
He took it and gave it to Malik
who then distributed it to the assembly. This
was interpreted to mean that Imam Malik was
blessed with the knowledge with knowledge and strictly
adhered to the sunnah, the exemplary way of
the prophet sallallahu alaihi wa sallam.
Fudayl bin Ayad,
who also his name comes in, our shajarah
Mubarakah of the tariqah justiya.
Fudayl bin A'al saw the prophet, sallallahu alaihi
wa sallam, in his dream sitting,
down and beside him was a gap. Fudayl
advanced to sit there. The prophet, sallallahu alaihi
wasallam, said, this is the, seat of Abu
Ishaq al Fazari
al Fazari.
One of those gathered asked, which of the
2 is better? The prophet said
Fudayl
was a man who benefited himself with his
devotions, and Abu Ishaq was a man who
benefited the people with his knowledge. This indicated
that the latter was a scholar whose knowledge
benefited other people. Fudayl was a devout worshiper
whose benefit was confined to himself.
Now, that being said, Fudayl bin Ayad, his
hadith do come in the books of hadith,
and he's
one of the great, mashaikh, of the tariqa,
and his,
his,
his wisdoms and sayings, you know, have benefited
a great number of people,
but strictly speaking,
you know, he wasn't he wasn't a scholar,
at least in the formal, in the formal
sense amongst his,
even though he did occupy himself with learning.
He was a reformed
brigand. He was actually a highway robber who
made toba
and reformed his ways. You can hear one
of the previous,
one
of the previous late night majlisas, we have
his tabaka over there. But, you know,
again, this is not, this book is not
like whatever Tariqatishtiya
propaganda.
Rather,
it's written by a student of, Ibn Qayyim.
So one can take it, one can take
it how they wish.
The scholars will intercede on behalf of the
believers after the intercession of the prophets, alayhi,
musa to uslam. As Timothy relates from Uthman,
a statement from the prophet,
On the day of judgment, the prophets will
intercede, then the scholars, then the martyrs.
On the day of judgment, the prophets will
intercede, then the scholars, then the martyrs.
Malik bin dinar said, I have heard that
it will be said to the devout on
the day of judgement to enter paradise
while it will be said to the scholar,
rise and intercede.
This this narration however is related from Abu
Herrera with the weak chain.
The scholars will be a proof at the
gathering station,
during
the tumult of the day of judgment.
The people gathered,
there will think that they, only stayed in
their graves for a brief time. The scholars
will make it clear that the truth is
to the contrary. Allah, the exalted,
says, on the day the hour is established,
the criminal transgressors will swear that they only
tarried a brief time.
Thus, were they deluded from the truth, whereas
those given knowledge and faith will say, you
tarried in accordance to Allah's book of decree
until the day of resurrection.
The scholars will also comment on the debasement,
of the idolaters on the day of judgment
as Allah says on the day of resurrection.
He will debase the idolaters and say,
where are,
my partner gods that used to dispute the
believers about those given knowledge will say
debasement and evil this day are upon those
who reject faith.
It has been related from the prophet that
people will need scholars in paradise just like
they need them in this world.
When the lord summons the people of paradise
to stand before him, he will say to
them, ask what you desire. They will turn
to the ulama who will, say, ask him
to enable you to see him.
It has been related from the prophet, sallallahu
alaihi wa sallam, that people who need scholars
in paradise just as they would need them
in this world.
When the Lord summons the people of paradise
to stand before him, he will say to
them, ask what you desire.
They will turn to the scholars who will
say,
ask him to enable you to see him.
What in paradise is greater than that?
All of these narrations make it clear that
there is no rank after prophethood better than
those of the ulema.
The ulema are the oliya of Allah.
The Quran relates Allah bears witness that there
is no God but Him, as do the
angels and those endowed with knowledge.
In this verse, the prophets have not been
mentioned individually but inclusively with the with the
ulema.
It is sufficient this is sufficient honoring of
the ulema that they should be mentioned, in
a way that includes the prophet salayahu alaihi
wasallahu alaihi wasallam.
This is the basis of those who say
the scholars, who act on their knowledge are
the protected friends of Allah. They are the
oliya of Allah.
Both Abu Hanifa and Shafi'ir
have said, if the scholars and jurists are
not the protected friends of Allah, if the
Ulamah and the Fuqaha aren't the Uliya of
Allah, then Allah has no such friends.
Imam Ahmed
said the people of Hadith are the 'Abdahl,
the people of superior piety.
Abdali,
there is
an author narrated
by
that,
mentions a makam of sainthood.
Here, I'm looking at the the footnote. Imam
Zayed
entered, in the
Sharaf of the
Hadith,
Khatib Baghdadi,
I believe.
And,
in it, he says the term 'Abdahl refers
to an elite population of God's righteous servants
who are present amongst every generation.
They are a source of good and blessings
for the people. Whenever one dies, Allah sends
another to replace him. Thus, the the the
use of the word
badal,
or the root badal, which means to to
replace.
This concept, as testified to by Imam Ahmed's
utterance and by Ibn Rajiv's citation is accepted
by the overwhelming majority of the scholars, the
Ahl Sunnah,
that this is a rank of sainthood,
that of the Abdal.
So Imam Ahmed says that,
that the people of hadith are the abdahl,
the people of superior piety.
The prophet sallallahu alaihi wa sallam said, indeed,
the prophets do not leave money as inheritance.
Rather, they leave knowledge. Whoever seizes it has
taken a bountiful share indeed.
So knowledge is the heritage of the prophets,
which means that the scholars are the heirs
to what the prophets leave behind, namely beneficial
knowledge.
Whoever seizes it and prizes it has obtained
a great fortune,
which is,
which his companions can rightfully envy. Ibn Mus'udar,
alayahuahu anhu,
saw once a group of people studying in
the prophet sallallahu alaihi
alaihi wasallam's masjid. A man said, what why
have they gathered? He said, they have gathered
for the inheritance of Sayna Muhammad sallallahu alaihi
wa sallam. They are distributing it amongst themselves.
That is their distributing knowledge.
Once Abu Horeira, the alahu an, who headed
toward the market, upon leaving, he said to
his family, you abandoned the inheritance of Muhammad
salallahu alaihi wa sallam being distributed in the
Masjid and remained here.
His heritage is the Quran as well as
the sunnah that explains and makes clear its
meanings.
It is related in Sahih Bukhari,
that Sahih Bukhari
that, ibn Abbas radiAllahu anhu was asked, did
the prophet sallallahu alaihi wa sallam leave anything?
He said he did not leave anything except
for that which is between the two covers
of the book, that is the Quran. It
is related in Sahih al Bukhari and Sahih
Muslim that
sorry. That Ibn Abi Opha
was asked, did the prophet sallallahu alaihi wa
sallam bequeath anything?
He said he bequeathed the Quran.
The prophet sallallahu alaihi wa sallam gave a
sermon after the farewell pilgrimage
and said, I am but a mortal being.
The angel of death is about to come
to me,
and I will respond to his summon. I'm
leaving with 2 weighty things. The first is
the book of Allah and which is
guidance and light. Whoever seizes it,
whoever sees hold of it and takes it,
he will be guided. Whoever lets it escape,
he will go astray.
Imam Ahmed relates that 'Abdu'l Abin Amer
Amr, radiAllahu
Anhuma,
said that the prophet, sallallahu alaihi wa sallam,
came out to us and said, I am
the unlettered prophet. He said this three times.
He then continued, there is no prophet after
me. I have been given speech that is
decisive and comprehensive.
I have learned the number of the guardians
of the hellfire and the number of the
angels bearing the lofty throne of Allah.
The faults of my nation have been wiped
out. Therefore, listen well and obey me as
long as I am with you. When I
am taken away, you must adhere to the
book of Allah,
hold as lawful that which it legislates as
lawful and hold as unlawful that which it
prohibits.
Then he said the prophets do not leave
behind money as inheritance,
Rather, they leave behind knowledge.
The prophet sallallahu alaihi wa sallam means by
this that they do not leave behind anything
except for knowledge.
This is consistent with the verse,
of the Quran.
Suleiman was the heir of Dawud.
Solomon was the heir of David, alaymus salam.
And his statement concerning Zakaria,
alayhis salam, and bestow upon me an heir
who will receive my heritage and the heritage
of the family,
of Yaqub.
Belongings that can be left behind in worldly
bequests.
The prophet sallallahu alaihi wasallam said, whatever I
leave behind other than provision for my family
and maintenance for my family is charity.
He did not leave behind anything except for
a coat of armor, his weapon, his white
mule, and a piece of land which he
had given in charity. In a similar narration,
it is mentioned that the prophet sallallahu alaihi
wa sallam did not leave behind anything
except a single tool and land that he
and his family used to grow their food
from. He gave it to the Muslims as
charity. All of this indicates that the messengers,
alayhi, musalam, were not sent to gather worldly
possessions for their families. Rather, they were sent
to call the people to Allah, struggle in
his path, disseminate beneficial knowledge, and leave that
knowledge as a bequest for their communities.
Abu Muslim Al Khulani
attributes the following saying to the prophet sallallahu
alaihi wasallam,
Allah did not inspire me to collect wealth
and be a merchant. Rather, he revealed to
me,
glorify the praises of your lord and be
amongst those who prostrate themselves to him and
worship your lord until,
until death comes to you.
And others relate that the prophet
said, what do I have to do with
this world? The similitude of myself in this
world is like a rider. He seeks shade
briefly under a tree,
rises and moves on.
Hence, the prophet
said that the are
the heirs of the prophets
as salam. The prophets do not leave behind
money as an inheritance,
rather, they leave behind knowledge. In this part
of the hadith, 2 things are alluded to.
First, the scholar is the true heir of
the messenger,
alayhi wasata wasalam.
Just as the scholar has inherited the messenger's
knowledge, it is befitting that he leave a
heritage of knowledge as the messenger sallallahu alaihi
wa sallam did. The scholar's heritage is what
he leaves behind through teaching, writing, and other
endeavors which people benefit after him. The prophet
sallallahu alaihi wasallam said when the servant dies,
his actions are cut off except for 3
things.
Beneficial knowledge, continuous charity, or a righteous son
who prays for him. If the scholar teaches
one who acts on his knowledge after him,
he has left behind beneficial knowledge and a
continuous charity.
Teaching is a form of charity as has
been related
previously from Mu'adh and others,
Those people who the scholars taught,
have a status equivalent to his righteous children.
They pray for him. Therefore, they confer upon
him all three of these distinctions because of
the knowledge he left.
As to the second point, the scholar does
not leave behind any worldly thing just as
the messenger sallallahu alaihi wasallam did not. This
is the scholar's way owing to his exactness,
in following the prophet, salallahu alaihi wasallam. This
scrupulousness is encompassed in his following the messenger,
sallallahu alaihi wasallam, and his sunnah,
turning away from the world and taking little
from it and bearing,
being content with that. Sahlatustari
said, amongst the signs of the love of
the sunnah is to love the hereafter and
dislike this world and not indulging anything except
for sufficient provision for the hereafter.
You Allah, forgive us for all of our
sins. You Allah, give us that we can,
seek this knowledge and love this knowledge and
listen to this knowledge and teach this knowledge
for all the,
rest of the days of our lives. You,
Allah, as long as this knowledge is with
us, keep us in this world. And when
it when when it's about to take flight,
you, Allah, let us leave also. You Allah,
give us, the support of those people who
support this knowledge, you Allah, and protect us
from the shawarma and from the evil of
those people who are blind to it and
don't give it its due. You Allah, protect
us from the of a people who have
thrown it behind their back. You Allah, give
us protection from the of a people who
have,
disowned it and disrespected it. You Allah, give
them hidayah as well or move them out
of the way, you Allah, from obstructing the
work of the
Ummah of Saydna Muhammad sallallahu alaihi wa sallam.
You Allah, raise from, this Ummah a people
who will make it to ihtimam, those people
who will study it and teach it, those
people who will learn it and love it,
those people who will protect it, those people
who will fund it, those people who will
support it, those people who will back its
dictates, and those people who will oppose those
who oppose it, you Allah. You Allah, protect
our Islam. You Allah, protect our Islam. There's
so many people in this day and age
that want Islam to turn
into a a race or, some sort of
ethnic identity or some sort of, you know,
sociopolitical
statement or,
you know, hijab tutorials on YouTube or,
you know, like some sort of, like, quota
in, Hollywood,
you know, film extra
selections.
You Allah, protect us and protect our from
such people. You Allah, protect us from ever
being such people. You Allah, protect our youth
from being enamored and falling in love with
such people or following, the path of such
people. You Allah, those people whose hearts are
enlightened, open the eyes of the ummah of
the prophet
and open my eyes to to see the
light that that that's there with them so
that when we see them, we can follow
them, You Allah. When we see them, we
can cast our lot in with them in
this world and the hereafter.
When we see them, we can follow them
and follow their path to deliverance and to
salvation into the promised land in this
world and in the hereafter. You Allah, make
and rectification of the of the Ummah of
Sayidna Muhammad
You Allah, make islah and rectification of their
lands. Make islah and rectification of their countries.
Make islah and rectification of their communities.
You Allah,
protect every masjid and every madrasah and every
zawiyah and khanqah and every maktab
and every Islamic school and every library and
every place where this Mubarak knowledge is
kept and taught and revered, you Allah,
and open the pathway,
facilitate the pathways that the people can take
this most direct and most beautiful of paths,
to your love and to your wilyah.
You Allah, don't take us from this world
in any way except for on the call
of La ilaha
illallah Muhammad and
with it enlighten our hearts. Make, the best
part of our, lives the last part of
our lives and the best days of our
lives, the last day of our life, and
the best words of our lives, our last
words, and make
them
And, thereby enlighten
our graves
and make easy on us our resurrections and
our gatherings. Thereby, give us to drink from
the hald of your
and give us an easy accounting even though
we admit already that we don't deserve it.
And give us to cross the Sirat like
lightning alive even though we admit that we
don't deserve it, and give us to,
to to enter from, any of the 8
gates of Jannah,
that we wish even though we admit that
we don't deserve it. Rather, we ask you
to give to us based on who you
are, not to give it to us based
on who we are. You Allah, give that
to all of us and to our masha'if
and our teachers and to our students and
to our children and to our parents and
to our brothers and sisters and to everyone
who loved us for your sake and everyone
who we loved for your sake and everyone
who did good by us, Allah, and to
all the generality of the believers, to the
mujahid infisabillillah,
and to the students of knowledge and to
the teachers of knowledge and to those who
worked to serve the ummah of the prophet
Sallallahu
Alaihi Wasallam. You Allah, all of those who
did good by us who are, not people
of Iman, You Allah, by the Barakah of
this Mubarak night of this Mubarak month and
by the Barakah of this reading in this
du'a. Allah give them hidayah,
especially those of them who are our relatives
and those of them who
share kinship, bonds with us, our neighbors, especially
those of them who did good by us,
and who, who
who
are those that we interact in this world
in a good way. You Allah, give them
hidayah so that they can also say
before leaving this world and accept it from
them. You Allah, this world is so broken.
You Allah, everything in it is so broken.
The way people behave with each other is
so broken.
You Allah, raise from amongst the people
someone who will who will who will invite
to that which is good and command that
which is right and forbid that which is
evil. Someone who will stand in the face
of those who wish to harm your creation,
who wish to trash your creation and benefit,
parasitically from your creation, You Allah. Raise such
a people from amongst the ommah of the
prophet sallallahu alaihi wasallam who are able to
protect the weak and protect the vulnerable and
protect those who have no one to protect
them and guide those who are, who are
lost to something better, you Allah. Increase their
numbers, increase their strength, increase them in their
spirits and in their minds and in their
hearts. Make their speech beautiful and make their
appearances beautiful, You Allah. Make them such that
when they speak, the people listen, and when
they command, the people obey, and when they
forbid the people, desist, you Allah. And make
us the first ones to serve such people
and make us into such people, you Allah.
Of your creation. Those who wish to harm
your creation, don't care for your of your
creation,
those who wish to harm your creation, don't
care for your creation, those who cause mischief
in your creation and are unrepentant in their
desire thereof,
You Allah, weaken them, you Allah, in their
minds and in their hearts and in their
speeches. Make their faces ugly to the people
and make their speech ugly
to the people, and make their condition ugly
to the people. Don't let shaitan
cast a magic spell on the people that
the people are attracted to them or anything
about them, you Allah. Break that spell from
the eyes of the people, especially the Ummah
Sayed Muhammad sallallahu alaihi wasallam. You Allah. You
Allah. Make such people, fight with one another
and decrease their numbers, You Allah. Make them
shrivel up and die and fall by the
wayside, You Allah. You Allah, their fitna has
has has tortured us and has taken us
to such dangerous and scary places, You Allah.
You Allah, give us help against such people.
Make them such that when they when when
they speak, no one listens, and when they
command, nobody obeys, and when they prohibit, nobody
desists.
You Allah, make them fight amongst each other
and make them spend all of their resources
and their energies in destroying one another and
give relief
to your creation. Give relief to the Ummah
of Sayyidina Muhammad, sallallahu alaihi wasallam. You Allah,
protect us from ever being in love with
them or loving them or serving them or
working for them or thinking good of them
or being amongst them or ever being one
of them, you Allah. You Allah, whatever we
forgot to ask for, you Allah, give us
what you choose for us is better than
what we choose for ourselves. Whatever we said
that we shouldn't have said or what was
wrong, You Allah,
forgive us for that. Undoubtedly, so many things
were probably were were not probably. Undoubtedly, so
many things were said that could have been
said better or that shouldn't have been said
at all. You Allah, Allah, forgive me for
all of those things that were said wrong
or those things that the listeners understood wrong.
Give us from the best of it and
change our lives for the
better
through it.